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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79465	Anti-Socinianism, or, A brief explication of some places of holy Scripture, for the confutation of certain gross errours, and Socinian heresies, lately published by William Pynchion, Gent. in a dialogue of his, called, The meritorious price of our redemption, concerning 1. Christ's suffering the wrath of God due to the elect. 2. God's imputation of sin to Christ. 3. The nature of the true mediatorial obedience of Christ. 4. The justification of a sinner. Also a brief description of the lives, and a true relation of the death, of the authors, promoters, propagators, and chief disseminators of this Socinian heresie, how it sprung up, by what means it spread, and when and by whom it was first brought into England, that so we be not deceived by it. / By N. Chewney, M.A. and minister of God's Word.	Chewney, Nicholas, 1609 or 10-1685.	1656 (1656)	Wing C3804; Thomason E888_1; ESTC R207357	149,812	257

undergone those most grievous punishments due unto and for the same But Christ hath so born or carryed our iniquities sustaining and suffering death for the same that we might be freed there from Therefore he hath truly and indeed sustained the most grievous punishments of our iniquities Here the Dialogue doth endeavour Tenebras inducore rebus to cast a mist before our eyes by telling us that this very place being cited by St. Matthew c Mat. 8.17 is by him applyed to bodily sicknesses and diseases inferring from hence that Christ did not bear infirmities or sicknesses from the sick and diseased as a Porter bears a burthen by laying them on his own body but bearing them away by the power of his Word * See how they reason Ferre seu portare in Scripturali quando ergo Semper after which manner also he bare our sins and our iniquities One egg cannot be more like another then these Words and this glosse are to those and that of Socinus d De Christo Servatore and his Disciple Crellius e Corporales morbos Christus non sustinuit aut perculit sed ab hominibus abstulit ac verbo Sanavat Cont. Grot. pag. 56. if they may not be said and that truly to be the same To which we in the name of the Orthodox do answer that that place of St. Matthew is to be read by way of application not explication sicknesses and diseases are the effects and fruits of sin therefore he declareth Christ to be a Physician not for the soul only but for the body also and in token of spiritual health and recovery from sin he did afford and apply corporal from maladyes and distempers So Pareus upon this place in Matthew It was the end of Christs coming to bear our sins which are the sicknesses of the soul and therefore he begins by practising upon the sicknesses of the body that so having cured the one he might proceed to the Sanation of the other Thus honest Ferus the fryer f Christi propositum erat ut peccata nostra portaret quae verè infirmitates sunt animarum c. in Mat. 8. Also St. Chrisost saith g Homil. 25. that the corporal health which Christ afforded to the sick was a type of that spiritual health which was to be expected from him Nor is there so much difference if any at all between that in Isaiah which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in St. Matthew which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they would bear us in hand in regard he may be truly said to bear both the one by passion the other by compassion Now seeing the figg-leaf will not serve to cover their nakedness but that it must be discovered for that he bare wounds and bruises for us cannot be denyed He that is our Dialogue tells us that Satan and his instruments did thus bruise and wound him True but not for us The sufferings wounds and bruises of which the Prophet Isaiah doth so liberally discourse and so literally describe are not only such wherein Satan and wicked men were instruments as these Socinians the Dialogue and the rest h We put them together as birds of a seather do fondly fain but some of them were immediately inflicted by God himself without any second means as instruments of the same so Vers 6. the Lord hath laid on him the iniquities of us all also Vers 10. It pleased the Lord to bruise him Now these sufferings were principally in his soul which neither men nor Divels could afflict or terrify but God could and did as was forespoken of him in the same verse Thou shalt make his soul a sacrifice for sin Add to these the complaint of Christ himself i Matt. 26.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is exceeding heavy even unto the death And then the sum of all will be this that Christ our Saviour did undergo most exquisite torments both in body and soul joyned with and lying under the sense of Divine wrath by reason of the guilt of sin which lay upon him and was imputed to him For the further confirmation hereof I might urge and that with better authority then any can refuse it that place in the book of the Lamentations k Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath I know and according to the letter it cannot be denyed but that these words are set down by the Prophet Jeremiah in the person of his own people being then in great misery and of the holy City then laid wast by the Chaldees their professed Enemies what then says one l Bishop Andrews his serm as learned as the best of those that dare oppose it I find saith he there is not any of the Ancient writers but do apply yea and in a manner appropriate this speech to our Saviour Christ and wheresoever they treat of the passion ever this cometh in to expresse the bitterness and the horrour thereof And to say the truth taking the words strictly and as they lye before us they cannot agree with or be verified of any but of him and him only For though some other and not altogether unfitly may say the same words yet it must be in a qualified sense For in full and perfect propriety of speech he and none but he can say si fuerit dolor sicut dolor meus no day of wrath like to his day no grief no sorrow no torment to be compared to his yea his exceeded them all Besides what if it were spoken literally of this people then So was that in the Prophesie of Hosea m Hos 11.1 Ex Aegypto vocavi filium out of Aegypt have I called my Son yet it is by the Evangelist n Matt. 2.15 understood of and applyed to our Saviour Christ My God my God why hast thou forsaken me was at first uttered by David o Psal 22.1 yet Christ himself maketh use of the same words and that more truly and properly then ever David did or could and of those of Davids and of these of Jeremies there is the same reason Well though the Ancients all along have ascribed them unto Christ and in fitness of terms and more fulness of truth they may be taken to be spoken of him more and rather then of any other whatsoever yet because we will give n●ne occasion to cavil we will freely and fairly passe them by A man that would commend a Spring water need not drink up the whole Fountain one or two draughts is sufficient We have already had a tast of the truth of Christs suffering the wrath of God for us Yet we will take a sip or two more and so will conclude this first part And to this purpose mark how fully the Apostle Paul p Gal.

and 15. In the begining was the Word and the Word was with God and the Word was God c. Moreover in the same Gospel t Joh. 5.17 and 27. where Christ doth both assert his equality with the Father as God and testify all judgment to be committed to him as man and yet further the same Evangelist u Joh. 10.30 bringeth in Christ thus expressing himself I and my Father are one where he professeth himself to be true man and yet attesteth himself to be one with the Father confer with this verse the 33. and 38. of the same Chapter St. Paul w Act. 20 ●8 adviseth those that have the charge of souls to look to them and provide well for them by feeding the flock of God which he hath purchased with his own bloud So to the Colossians x Col. 2.9 in him dwelleth all the fullness of the God-head bodily attributing and ascribing unto the Lord Jesus both a Deity and a body at one and the same time See also the Apostle in the same Epistle y Col. 1.18 and 15. where he sets him before us not only as the first born from the dead but even the first born to of every Creature One glorious description there is of him concerning which setting the rest aside we cannot chuse but speak z Heb. 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath in these last dayes spoken by his Son who being the brightness of his glory and the expresse image of his person and upholding all things by the word of his power when he had by himself purged our sins sate down on the right hand of the Majesty on high where the Apostle prefers the preaching of the new Testament before that of the old for then God spake to the Fathers by his Prophets meer men and such as were lyable to infirmities as well as others but now by his Son his only begotten Son manifested in the flesh Man true man and yet not meer man but true God also whose excellency he describes by many transcendent expressions and glorious demonstrations The fourth from plain and distinct words such as make evident and apparent the two natures of Christ by which he is proposed to our consideration both according to the flesh that is his humane and according to the Spirit which is his Divine nature To this purpose is that of the Apostle a Rom. 1.3 concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh Christ our Lord declaring his Divine made of the seed of David expressing his humane nature both Hypostatically United in one and the same person And the same Apostle speaking of the precious priviledges of the Saints saith b Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever conferred with that place in St. Iohn c Joh. 1.14 the Word was made flesh and dwelt among us and we beheld the glory as the glory of the only begotten Son of the Father full of grace and truth with that to the Hebrews also d Heb. 2.14 for as much as Children are partakers of flesh and bloud he also himself took part of the same that through death he might destroy him who had the power of death that is the Devil The fifth from those sayings of Scripture which do maintain partly the Divine partly the humane qualities and operations in Christ which if he had not bin both true God and true Man could never have suited with him So the Wiseman doth describe him by his Divine Attributes and works e Prov. 8.22 The Lord possessed me speaking of Christ the wisdome of the Father in the beginning of his way before his works of old So the Prophet Micah f Mic. 5.2 and thou Beth-leem Ephratah though thou be little among the thousands of Iuda yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have bin from old even from everlasting Thus also the Apostle Paul g Gal. 4.4 5. by his humane workings as he was man and by his Divine workings as he was God you have killed the Prince of Peace working peace and reconciliation both in Heaven and Earth To which purpose especially do tend these classical places describing as it were a posteriori both his Divine and humane nature united together i Joh. 3.23 ye are from beneath saith Christ I am from above k Joh. 17.5 Father glorify me with that glory which I had with thee before the World was The Apostle exhorteth the Philippians l Phil. 2.5 6. that they would have the same mind that was in Christ Jesus who being in the form of God thought it no robbery to be equal with God yet made himself of no account and took c. and to the Hebrews m Heb. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione humanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione Divinae nuturae without Father in respect of his humane without Mother in respect of his Divine nature without beginning of time or end of dayes in respect of his eternal Being and God-head The sixth from those Testimonies of Scripture which describe the Mediatorial office of Christ for seeing this office cannot be convenient for one that is a meer man by nature because it is in it self truly Divine and importeth Divine actions agreeable only to the true God such as are forgiving of sins redemption of mankind communication of righteousness and eternal Salvation it is necessary tha● Christ the Mediator be not only true man but true God also The chief Testimonies to confirm this are as I take it these that follow The Spirit of God speaking by Isaiah n Isa 35.4 saith behold your God will come with vengeance even God with a recompence he will come and save you Also in the same Prophesy o Isa 43.13 14 15. before the day was I am he and there is none that can deliver out of mine hand I work and who shall let it Thus saith the Lord your Redeemer the holy one of Israel c. and yet the farther p Isa 45.21 22. I the Lord have told it and there is none beside me a just God and a Saviour there is none beside me Look unto me and be ye saved all the ends of the Earth for I am God and there is none else The bloud of Jesus Christ his Son saith St. Iohn q 1 Joh. 1.7 cleanseth us from all sin The last even from a supposition of one of their own and he none of the least of the Socinian worthies r Smalcius de Divinitate Christi cap. 10. pag. 49. If Christ saith he had Divine power which was proper and peculiar to him and alwayes residing in him it must necessarily follow that there must be in him not only a bare humane but also a Divine nature and his

Anti-Socinianism OR A brief Explication of some places of holy Scripture for the confutation of cerrain gross Errours and Socinian Heresies lately published by William Pynchion Gent. in a Dialogue of his called The Meritorious Price of our Redemption Concerning 1. Christ's suffering the Wrath of God due to the Elect. 2. God's Imputation of sin to Christ 3. The nature of the true Mediatorial Obedience of Christ 4. The Justification of a sinner ALSO A Brief Description of the Lives and a True Relation of the Death of the Authors Promoters Propagators and chief Disseminators of this Socinian Heresie How it sprung up By what means it spread and When and By whom it was first brought into England that so we be not deceived by it By N. Chewney M. A. and Minister of God's Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haeres 74. LONDON Printed by J. M. for H. Tw●ford and T. Dring and are to be sold in Vine-Court Middle-Temple and at the George in Fleetstreet neer Cliffords Inn. 1656. TO THE RIGHT WORSHIPFUL And his Ever Honoured UNCLE HENRY CRISPE Of Queax in the Isle of Thannet Esq Sir YOur Commands have given Being especicially in Publike to these Lines and did I not believe they would pass by the mercy of a Worshipful Perusal I should never have exposed them to the Criticisme and Comment of such a Censorious Age as this which under-values most things because they are common and many things because they are good Though these poor Labours of mine can lay no Title to the latter in respect of their Frame and Structure they may in respect of their Subject which is High and Sacred our very Right and Interest unto Heaven and so not only invite acceptance but enforce it As they are good Sir vouchsafe them entertainment The Noble encouragements you have hitherto given and fair Interpretations you have made of things of this Nature have even fully assur'd me of the same I have made bold therefore to stamp your Name upon them that others in our Age may be the rather induc'd to peruse them and that Posterity also may know as well as we that you were one that durst both countenance and maintain poor simple naked Truth when flaunting Errour and Heresie do almost bear down all before them I dare assure you it is no small honour to have a fixed heart in such loose times and stayed feet in such slippery places as your Worship hath lived in and waded thorow And it is both a comfort and an honour to none of the meanest that I can shelter these poor lines under the protection of one of your gravity solidity and other great ability from the malignity of these erroneous days What shall I say God send Truth more such Friends and they in due time that recompence which the God of Truth hath promis'd to them and reserved for them Constancy and Perseverance are the way to it and Faithful is he that hath promis'd it To whose merciful Protection I commit and commend your Worship with Sir Nicholas Crisp your Son and the Vertuous Lady the Lady Thomasin Crisp his wife for whose sake I was the more willing to engage in this quarrel and to encounter with this supposed Goliah Beseeching God to crown your life with such Blessings here as may the better adapt and fit you for the Crown of life hereafter So praying rests SIR Your humble Servant and respective Kinsman N. C. To the Right Worshipful his once Honoured Patron and his ever Honoured Friend Robert Hales of Howlets in the County of Kent Esquire Noble SIR JNGATITUDE being a sin which not only Men but Divels abhor I could not durst not forbear the publishing of my Thankfulness for former though Malice hath for present rendred me uncapable of future Favours lest Posterity should rank me among those ingrateful wretches that are unthankful unto such as have been bountiful unto them Necessity then obligeth me to this Publike Manifestation of the Thankfulness of my heart to you for those many expressions of Bounty and Goodness which my hand hath received from You. But what are Verbal Thanks in respect of Real Courtesies Yet God himself in whose place somtimes You sit and in whose stead You Act telleth us plainly That a man is accepted according to what he hath and not according to what he hath not Accept then I pray You this humble and hearty acknowledgement of your Worships Real and Ready Favours and suffer it to lie by You as a lasting Monument of Your due deserved Praise and my just acknowledgements of Your Worth And now seeing I can serve You no longer as I desire give me leave to Bless You before I go The Blessings of the Bed and of the Board the Blessings of the City and of the Country the Blessings of the Sea and of the Land the Blessings of the Basket and of the Store the Blessings of Heaven and Earth in a word all Blessings that were ever showred down upon Mortals be upon You and Yours Your Vertuous Consort Your Hopeful Issue Your Well-ordered and Religious Family And so Praying rests Worthy SIR Yours at Command in and for the Lord N.C. Anti-Socinianism OR A Brief Explication of some places of Holy Scripture for the confutation of certain gross Errors and Socinian Heresies lately published in a Dialogue called The Meritorious Price of our Redemption c. CONCERNING 1. Christ's suffering the wrath of God due to the Elect for sin 2. God's imputation of sin to Christ 3. The true nature of the Mediatorial obedience of Christ 4. The justification of a Sinner First Concerning Christ's suffering the wrath c. I Had verily resolved to have been silent in Polemical matters but as the Prophet Jeremiah saith a Jer. 20.9 so may I the Word of the Lord was in mine heart and as a fire shut up in my bones and I was weary with forbearing yea I could not stay For Sions sake then I cannot hold my peace especially when I hear that those who pretend much to Truth and some who Virtute officii should be Assertors and Maintainers thereof do take a course to betray it by countenancing and commending such books as are repugnant thereunto I know the weighty doctrine of a sinners justification before God hath been notably canva●ed and discussed among Divines of all sorts and is excellently defined and determined in and by the word of God yet partly through the weakness of humane apprehension and partly through the deceit and malice of the devil There is not any doctrine of our Religion b Praecipue in controversiam vocatur that I read of more impugned more obscured with errors and absurdities then this precious point c Doctrinam Christi Apostolorum de praecipuo salutis Articulo vocat Dr. Prideaux Lect. 5 de Justificat To wave the difference between the Papists and us concerning it and to speak the very truth we are

unto you is born this day in the City of David what not a godly Jew such is the Dialogues esteem of him but a Saviour which is Christ the Lord Besides at eight dayes circumcised at twelve years of age si●ing among the Doctors in the Temple hearing them disputing with them and asking them questions somewhat tartly reproving his Mother for her inquisitive and un-necessary searching for him and seeking after him what wist you not that I must go about my Fathers business Calvin in his Evangelical Harmony tells us r Hoc verbo significat se aliquid habaere homine majus c. Cal. Har. that those very words declare and speak him more then a man and therefore more then our Dialogue would have him a godly Jew Christ himself sheweth that the principal end of his coming into the World was to perform the office which was enjoyned him of his Father and therefore seemed to neglect the duty due by nature to Mary his Mother that he might truly declare himself in the duty which he was to perform to God his Father That Christ then should be for thirty years together unmindful of this great and only business which was his meat and drink to perfect and accomplish is something unlikely and very uncertain neither the Scripture say it nor do the Fathers say it nor any Orthodox Divines ancient or modern say it only the Dialogue sayes it who for ought we see dare say any thing without any more or other authority then his own bare word But let him take heed vae soli wo to him that goes alone in his sense and exposition of the holy Scripture and yet is so forward to obtrude his own conceit with confidence upon others This hath made so many schismes and founded so many confounding Heresies as are among us at this day Christ without doubt was as we say early and late about his business early even from his incarnation for then he began late even to his suspension upon the crosse and that consummatum est which he pronounced a little and but a very little before his expiration on the same for then he ended this great undertaking But because Christ shall not be idle with reverence be it spoken they have found him some work to do namely to fulfill the Law of the Creator for himself * Christus filius Dei qui immunis jure fuisset ab omnia subjectione legi fuit subjectus ut libertatem nobis acquireret Quemadmodúm enim qui liber erat captivum se vadem conspituendo redemit induendo vincula exuit Ita Christus Legi servandae ob noxius esse voluit ut nobis immunitatem acquireret alioquin frustra jugum legis subijsset cùm sua certè causa non fecit Cal. in Gal. 4. to which he was engaged as a Creature Otherwise say they he had not bin an high Priest without blame Nor could his sufferings have steeded us till he had perfected this for himself A very hard task sure have these task-masters put upon him that he should be so long even thirty years about it before he could accomplish it For the better cleering hereof and our more orderly proceeding herein we shall prove these two things First that Christ was not bound to fulfil the Law for himself Secondly that he did fulfill the Law for us and in our steed To the first reverend Dr. Featly hath contributed a three-fold answer First that Christ in regard of his Hypostatical Union was freed from all obligation of the Law which otherwise had layen upon him if he had bin meer man and no more Christ was not only the Son of man as he is pleased to stile himself but also the Son of God yea God blessed for ever Amen ſ Rom. 9.5 and Joh. 5.26 and so Lord both of the Law * Christus Dominus Legis fuit Tossanus in Gal. 4. and of the Sabbath Matt. 12.8 and Matt. 2.8 Not bound by himself to fulfill the Law being above the reach and pitch of any of all Laws whatsoever Secondly admit that Christ as man after he had taken our nature upon him was bound to fulfill the Law for himself which cannot be granted t Christus nihil pro se aut fecit aut passus est sed propter salutem omnium Primasius in Rom. yet because he freely u Non nisi voluntarie Christus ses● legi subjecit ●xnecess●tate eidem obnoxius ●●●ime fuit Calorius ●● took upon him our nature and consequently this obligation for us his discharging of it must needs accrue to us As if one freely enter into bond for another mans debt if he discharge the bond he doth thereby release both himself and his friend for whom he stand engaged Thirdly we must distinguish between a publick person and a private what a man doth as a private person belongeth only to himself but what as a publick person both to himself and to others Thus far the Dr. with some addition not to mend but to make plain what was intended by him We urge also that Aphorism of St. Iohn w Joh. 1.17 the Law was given by Moses but Grace and Truth came by Jesus Christ for how could the Law be given to Christ by whom grace and truth were conveighed to men to whom the Law only was prescribed Take a few arguments the more to strengthen this and we will passe unto the next First as Christ laid down his life not by constraint but freely for us even so also did he freely subject himself unto the Law being no small degree of that obedience which he performed But the former is true x Joh. 10.18 no man taketh my life from me but I lay it down my self Also he that is Christ for the joy that was set before him endured the crosse and despised the shame And therefore the latter must needs be so Secondly if Christ being in the form of God freely took upon him the form of a Servant that he might manifest his obedience to his Father then of himself he was not a Servant of the Law nor in this condition lyable to the Law But the former is true z Phil. 2.7 8. he made himself of no reputation and took upon him the form of a Servant and was found in the likeness of men and became obedient c. Therefore the latter Lastly that which was only our School-master to bring us to Christ a Gal. 3.24 cannot also be said to be a School-master unto Christ for what should it teach him or whether should it bring him But the former is true Therefore the latter The second thing is now to be considered by us namely that Christ fulfilled the Law for us and in our steed * Pro nobis eam in carne nostra implevit Jossanus Rom. 8. pag. 26. This the Socinians do stifly deny loading us with many bitter reproaches for believing and maintaining of the same but all in

by Christ is imputed to us also But the former is true And therefore the latter Seventhly from another place in the same Epistle p Rom. 10.4 before we passe away from it in which the Apostle telleth us that Christ is the end of the Law for righteousness to every one that believeth From whence the argument may be thus framed If Christ be the end of the Law and the complement thereof for righteousness unto all that believe in him we ought assuredly to perswade our selves that the fulfilling of the Law performed by Christ is our righteousness by which we are justified before God But the Antecedent is true And therefore the consequent Eightly from the words of St. Paul q 1 Cor. 1.30 who saith he meaning as is before expressed Christ Jesus of God is made to us wisdome righteousness c. Whence we argue If Christ be made of God righteousness to us then is the righteousness of Christ imputed to us because he was so made righteousness as that we might be made in him the righteousness which is by faith through him as the Prophet Jeremiah r Ier. 23.6 the Lord our Righteousness But the former is true Therefore so must be the latter Ninethly from another place in the other Epistle to the Corinthians ſ 2 Cor. 5.21 He that is God made him namely Christ to be sin for us who himself knew no sin that we might be made the righteousness of God in him who otherwise of our selves knew not what righteousness was Here then as Christ was made sin for us wh●ch knew no sin So are we made the righteousness of God who knew not what righteousness meant in respect of any thing in us But Christ was made sin for us our sins by Divine Justice and his own submission thereunto being imputed to him and he suffering death for the s●me Therefore vve are also made yet without any work of ours ●n Chr●st the righteousness of God Christs righteousness being imputed to us Tenthly and lastly from another place of St. Paul to the Galatians t Gal. 4.4 when the fulness of time was come God sent his Son made of a Woman made under the Law c. Whence we conclude that if Christ were subject to the Law that he might redeem us from the Law verily the fulfilling of the Lawby Christ performed for us is truly imputed to us for our justification and salvation But Christ was subject to the Law for no other cause * Finis enim ostenditur ab Apostolo quod videlicet non sibi ipsi sed nobis talis est factus Tossanus in Gal. 4. pag. 212. but that he might redeem us from under the power and curse thereof Therefore the fulfilling of the Law performed by Christ for us is truly and really imputed to us for our justification and eternal salvation Thus we have proved the common Doctrine of imputation as the Dialogue scoffingly terms it that we m●ght if God see good to give a blessing to these poor yet well intended endeavours make it more common And herein we appeable to the judicious and understanding Reader whether he find the least shadow or appearance of that absurd●ty in it which he imputeth to it I hope then none will believe that lies are true We have now done with the Efficient Material and Formal cause of a sinners justification before God We come now to the last namely the F●nal cause which we conceive to be two-fold Supreme ex parte justificantis in respect of the person justifying Subordinate ex parte justificati in respect of the person justified The Supreme is the mani●estation of the glory both of the mercy of God and also of his justice which as they do concurre in all the works of God if we will g●ve any credit to the P●almist u Psal 145.17 as well we may who there saith The Lord is righteous in all his wayes and holy in all his works and espec●ally in the work of redemption and justification For therein God doth so exceedingly mani●est yea magnifie the glorious attribute of his mercy that rather th●n he would suffer such wretches as we had made our selves utterly to perish in our sins he sent his own only begotten Son out of h●s bosome that we might as the blessed Apostle St. Paul excellently sets ●t forth w Rom. 3.24 be freely justified by his grace though the redemption that is in Christ Jesus and mark the end to the praise of the glory of his grace Wherein as the same Apostle in another place expresseth it x Eph. 1.6 He hath made us accepted in his beloved His Justice also is made man●fest to the wonder and amazement of all the World For rather then he would suffer the sins and transgressions of his own Elect Children to go unpunished and so his Justice be unsatisfied he punished them in the person of his own Son exacting from him a full entire and perfect satisfaction for them having set him forth as St. Paul testifies y Rom. 3.25 26. for this very purpose to be a Propitiation through faith in his bloud to declare his righteousness that he might be just and the justifier of him who believeth in Jesus The Subordinate end of just●fication is our eternal salvation this is indeed the end both of our justification and sanctification For being made free from sin z Rom. 6.22 and become servants of God we have saith the Apostle in the person of the Elect our fruit unto holiness and the end everlasting life So St. Peter a 1 Pet. 1.9 the very end of our faith by which instrumentally we are justified is the salvation of our souls These are the causes We come now according to our promise to the fruits or effects of this excellent Doctrine of a sinners justification before God which we take to be these Remission of sins * Remissio peccatorum fit per justitiam imputatam perfectam Pareus castique Bell. de justif Reconciliation with God An effectual vocation An actual adoption Peace of conscience Joy in the Holy Ghost and other such like gifts of the Spirit which it worketh in the hearts of those that are just●fied We shal not have to do with al these they are somewhat too many and too far off from our purpose in hand the two first only fall within the compasse of our present intendment and first of Remission of sins Remission of sins we conceive to be the free absolution of the person offending both from the guilt and punishment which by an irregular conversation he hath contracted and deserved If it were not in some measure free it could not properly be called remission or condonation If it were from the guilt of sin only and not from the punishment also it were foolish and ridiculous for we may as well and truly affirm that a man is discharged of a debt without be●ng freed or acquitted from the payment of the same

Anti-christ 1 Iohn 2.22.23 1 Ioh 5.7 But the Socinians deny that Christ is come in the flesh because they deny the incarnation of the Son of God which is urged by St. Iohn 1. Epistle 4.2 and 1. of his Gospel 14. against Ebion and Cerinthus as predecessors of the Socinian heresie And although in words they confesse that Jesus is the Son of God and the Christ yet in deed they deny it both because they take away his filiation or Son-ship whereby he is the Son of God by generation of the substance of the Father and also because they overthrow the office principally designed to him by his name Christ whereby he is anointed a Priest and is the Saviour of the world when as they make void the satisfaction of Christ without which he is not properly either a Priest or Redeemer or Saviour to us but is so made or conceived metaphorically by them Therefore they are not truly Christians Lastly They which serve the creature besides God the Creator and do Religiously worship him which is not God they as such are rather Pagans and Infidels then Christians But the Socinians do serve the creature besides God the Creator and adore him with Religious worship who by nature is not God namely their false and fained Christ who they themselves say is not God yet give him divine adoration Therefore the Socinians are rather Pagans and Infidels then true Christians and are so to be accounted by us Thus my dear Country men You have seen what these men are whose damnable opinions do mislead us what in their lives what in their Doctrines why should we rake the Sinks of Italy or drain the Puddles of Germany for those Heresies which have both infested and infected the Churches of God in those parts and in diverse other places beside Let them keep their damnable opinions to themselves so we may walk the plain way to Heaven what need we seek out by-paths to our selves to bring our selves in danger thereby Let them Mahomatize Judaize or what they will it behoovs us to look wel to our selvs that we follow not or be seduced by them Let us keep our selves in that Station wherein God hath set us and perform that duty which he therein requires of us Let us seriously consider what infinite mischief hath ari●en to the Church of God from the presumption of ignorant and unletterd men that have taken upon them to interpret the most obscure places of Scripture and pertenaciously defended their own sense when they have done though there be neither sense in it nor reason for it How contrary is this to all practise in other vocations In the Taylors trade every man can stitch a seam yet every man cannot cut out a garment In the Sailers Art every one may be able to pull at a cable when they are wheighing but every one cannot guid the helm or direct the course when they are sailing In the Physicians profession every gossip can give some ordinary receipts upon common experience but to find the nature of the disease and to prescribe proper remedies from the just grounds of Art pertains only to the professors of that science and we think it and that justly to absurd and dangerous to allow every ignorant Mountebank to practise therein And shall we think it safe that in Divinity which is the Mistress of all Sciences and in matters which concern the eternal safety of the soul every man should take upon him to shape his own Coat to steer his own Course or to prescribe his own Dose It was an old saying among us but it seems that it is quite worn out of use That Artists were worthy to be trusted in their own Trade Wherefore hath God given men skill in Arts and Tongues Wherefore do the aptest wits spend their time and studies even from their Infancy upon these sacred Imployments if men altogether in expert in all the grounds both of Art and Language can be able to pass as sound a judgment in the depths of Theological truths as they How happy were it if we could all learn according to that word of the Apostle To keep our selves within our own lines As Christians the Scriptures are ours but to use to enjoy to read to hear to learn to meditate to practise not to wrest to our fancy or to interpret according to our private conceit for this faculty we must look out of our selves expect it some where else and from some others and the Lord himself hath taught us where we shal seek and find it too Mal. 2.7 The Priests lips shall preserve knowledge and they shall seek the Law at his mouth for he is the Messenger of the Lord of Hosts Let us then ever suspect our own abilities and look unto those whom God hath set as watchmen over vs yet not so as that this whole work were theirs and that God required nothing at all of us but being instructed by them let us do what is required of us in those places wherein he hath set us and leave the rest to them and Gods blessing upon them and their endeavours Let us but abate our pride that spiritual pride which lies lurking in us and our contentions and quarrels in Religion will dye alone Now the most Omnipotent and most glorious Lord God for his ineffable mercy and goodness more and more illuminate our minds with the light of his Heavenly truth encrease the gifts and graces of his holy and blessed Spirit in us recall the wandring into the way of righteousness and Salvation and confirm them and us in the true saving knowledge of Christ disperse and bring to nought the crafty sleights and wilie delusions of Errors and Sophistications root out of the Church the Spouse of thy dear Son Jesus those most destructive and hurtful divisions which do so much infest it and all the seeds of false Doctrine and Heresie which the envious man by his wicked Instruments hath sown therein and 〈…〉